Relevant bibliographies by topics / Liturgies, Early Christian

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Liturgies, Early Christian'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Liturgies, Early Christian"

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Parmenter, Dorina Miller. "The Iconic Book." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 2, no. 2-3 (March 14, 2008): 160–89. http://dx.doi.org/10.1558/post.v2i2.160.

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To elucidate some of the origins of what Martin Marty has called “America’s Iconic Book,” this article analyzes early Christian rituals in which the Bible functions as an icon, that is, as a material object that invokes the presence of the divine. After an introductory discussion of icons, it shows that early Christian communal rituals of Gospel procession and display as well as popular and private ritual uses of scripture as a miracle-working object parallel the uses and functions of Orthodox portrait icons while circumventing issues of idolatry. Examples come from a survey of early Christian liturgies, conciliar and legal records, the physical appearance of Bibles and Gospel books, the representations of books in art, and written arguments from the iconoclastic controversies of the eighth and ninth centuries.
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Giulea, Dragoş Andrei. "The Meeting of the Three Temples: Co-celebrating with the Angels in Early Christian Liturgies." Studia Liturgica 50, no. 2 (September 2020): 226–43. http://dx.doi.org/10.1177/0039320720945725.

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A new inspection of the ancient liturgical pattern of praying with the angels unveils that Jewish materials limited it to the priestly class and such legendary figures as Enoch, Abraham, Moses, or Elijah. The classical Christian anaphoras of the third and fourth centuries will extend this pattern to the entire congregation based on the early Christian generalization of the priestly status to all the members of the ecclesia. While shifting the focus of discussion to the concepts of “temple” and “priest,” the study finds that these Christian anaphoras include both the Jerusalem Temple feature of serving in front of God’s descended glory and the Second Temple apocalyptic idea of celebrating in the heavenly sanctuary. The earthly and heavenly temples, therefore, become one liturgical space which also intersects a third temple, that of the human being, within which God also descends, sanctifies it, and receives due worship.
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Geldhof, Joris. "Penetration—Permeation—Fermentation: Ponderings on the Being of Liturgy and Its Memorial Modes." Studia Liturgica 50, no. 1 (March 2020): 6–21. http://dx.doi.org/10.1177/0039320720906517.

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The present contribution seeks to address the following fundamental questions at the crossroads of liturgical theology and metaphysics: How is liturgy in the world? What is the fundamental mode of being of the phenomena, events, actions, and experiences commonly referred to as Christian liturgy? How can people be in the liturgy and the liturgy in them? Or is liturgy only something that is performed and not something human beings can become (part of)? How must the liturgy’s apparent ontological capacity for inclusion be understood? How is it that liturgies can include us and, reversely, that we can embody, disseminate and radiate liturgy? The proposal is to use the three interrelated concepts of penetration, permeation, and fermentation to disentangle the complexities involved in these questions and to do that by primarily relying on both a liturgical and a non-liturgical source. Hence the discussion is concretely centered around the intriguing work Qu’est-ce que la liturgie (1914) of Dom Maurice Festugière, an outstanding thinker and representative of the early Liturgical Movement, and a selection of material taken from the Ordo Missae (2008) which is currently in use in the Roman Catholic Church. On the basis of a careful conceptual analysis of these works, a case is made for embracing metaphysics in liturgical studies and theology instead of considering its import as something of the past.
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Huovinen, Harri. "Participation in Psalmody and Church Membership in Cyril of Jerusalem." Journal of the International Society for Orthodox Music 7, no. 1 (August 2, 2023): 1–16. http://dx.doi.org/10.57050/jisocm.113242.

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Cyril of Jerusalem’s notion of ecclesiastical music and praise has received very little attention in academic research. When mapping this territory, I found that the Cyrilline gradation between each stage of the ecclesial initiatory process was reflected in the author’s view of the ability of the catechetical audience to participate in psalmody. First, the early-stage catechumens were not mentioned as participants in psalmody or praise. Secondly, the baptismal candidates were exhorted to magnify the Lord. Nevertheless, at the pre-baptismal stage, candidates were mainly regarded as “students” of psalmody. Thirdly, psalmody and praise were discussed chiefly in the context of the congregation of baptized Christians. In Cyril’s view, the Hagiopolite liturgies of baptism and eucharist included a celestial dimension as well. In the liturgies, the fully initiated members of the church—neophytes and authorized cantors alike—were, in effect, granted participation in celestial doxology in the presence of angels. This article fills a significant gap in the research on the mid-to-late fourth century theology of psalmody. It reveals a Patristic view of the relationship between participation in psalmody and church membership, thus emphasizing the markedly ecclesiastical nature of Christian song.
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LESTER, MOLLY. "The Politics of Sound and Song: Lectors and Cantors in Early Medieval Iberia." Journal of Ecclesiastical History 72, no. 3 (February 18, 2021): 471–90. http://dx.doi.org/10.1017/s0022046920001517.

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In early medieval Iberia, Suevic and Visigothic conversions to Nicene Christianity in the 560s and 580s generated ongoing episcopal and royal attention to cathedral liturgies and to the clerics who performed them. This article turns to this Iberian context to illuminate how lectors and cantors and their aural duties became increasingly central to the production of Christian orthodoxy. It is argued that in the early 600s Visigothic anxieties over the production of correct liturgical sound eventually became a focal point of longstanding episcopal efforts to clericalise the minor officers of the Church.
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Smith, Julie Ann. "“My Lord's Native Land”: Mapping the Christian Holy Land." Church History 76, no. 1 (March 2007): 1–31. http://dx.doi.org/10.1017/s0009640700101398.

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In the fourth and early fifth centuries Christians laid claim to the land of Palestine. The purpose of this paper is to analyze the investment of the land of Palestine and its places with Christian historical and cultural meanings, and to trace its remapping as the “holy land.” This map was not a figurative representation of geographical and cultural features; as with all maps, it was an idea. The Christian “holy land” is also an idea, one which did not exist at the beginning of the fourth century, but which, by the mid-fifth century, was a place constructed of a rich texture of places, beliefs, actions, and texts, based in the notion that the landscape provided evidence of biblical truths. When Constantine became a Christian, there was no “holy land”; however, over the succeeding one hundred and thirty years Christians marked and identified many of their holy places in Palestine. The map-makers in this transformation were emperors, bishops, monastics, holy women, and pilgrims who claimed the holy places for Christianity, constructing the land as topographically Christian and mediating this view of their world through their pilgrim paths, buildings, liturgies, and texts. The idea of mapping is used here as an aid to understanding the formation of cultural viewpoints and the validation of ideas and actions that informed the construction of the “holy land.”
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Black, Joseph William. "John Eliot, John Veniaminov, and engagement with the indigenous peoples of North America: A comparative missiology, part I." Missiology: An International Review 48, no. 4 (June 4, 2020): 360–75. http://dx.doi.org/10.1177/0091829620918379.

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John Eliot was the 17th-century settler and Puritan clergyman who sought to engage with his Wampanoag neighbors with the Christian gospel, eventually learning their language, winning converts, establishing schools, translating the Bible and other Christian literature, even establishing villages of converted native Americans, before everything was wiped out in the violence of the King Philip War. John Eliot is all but forgotten outside the narrow debates of early American colonial history, though he was one of the first Protestants to attempt to engage his indigenous neighbors with the gospel. John Veniaminov was a Russian Orthodox priest from Siberia who felt called to bring Christianity to the indigenous Aleut and Tinglit peoples of island and mainland Alaska. He learned their languages, established schools, gathered worshiping communities, and translated the liturgies and Christian literature into their languages. Even in the face of later American persecution and marginalization, Orthodoxy in the indigenous communities of Alaska remains a vital and under-acknowledged Christian presence. Later made a bishop (Innocent) and then elected the Metropolitan of Moscow, Fr. John (now St. Innocent) is lionized in the Russian Church but almost unknown outside its scope, even in Orthodox circles. This 2-part article examines the ministries of these men, separated by time and traditions, and yet working in similar conditions among the indigenous peoples of North America, to learn something of both their missionary motivation and their methodology.
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Kinney, Dale. "Liturgy, Space, and Community in the Basilica Julii (Santa Maria in Trastevere)." Acta ad archaeologiam et artium historiam pertinentia 31 (December 31, 2019): 81–100. http://dx.doi.org/10.5617/acta.7801.

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The Basilica Julii (also known as titulus Callisti and later as Santa Maria in Trastevere) provides a case study of the physical and social conditions in which early Christian liturgies 'rewired' their participants. This paper demonstrates that liturgical transformation was a two-way process, in which liturgy was the object as well as the agent of change. Three essential factors - the liturgy of the Eucharist, the space of the early Christian basilica, and the local Christian community - are described as they existed in Rome from the fourth through the ninth centuries. The essay then takes up the specific case of the Basilica Julii, showing how these three factors interacted in the concrete conditions of a particular titular church. The basilica's early Christian liturgical layout endured until the ninth century, when it was reconfigured by Pope Gregory IV (827-844) to bring the liturgical sub-spaces up-to-date. In Pope Gregory's remodeling the original non-hierarchical layout was replaced by one in which celebrants were elevated above the congregation, women were segregated from men, and higher-ranking lay people were accorded places of honor distinct from those of lesser stature. These alterations brought the Basilica Julii in line with the requirements of the ninth-century papal stational liturgy. The stational liturgy was hierarchically organized from the beginning, but distinctions became sharper in the course of the early Middle Ages in accordance with the expansion of papal authority and changes in lay society. Increasing hierarchization may have enhanced the transformational power of the Eucharist, or impeded it. Keywords: S. Maria in Trastevere, stational liturgy, tituli, presbyterium. On cover:Monks singing the Office and decorated initial A[sperges me.]. Gradual Olivetan Master (Use of the Olivetan Benedictines), illuminated manuscript on parchment ca. 1430-1439. Italy, Monastero di Santa Maria di Baggio near Milan, Ca 1400-1775.Beinecke Ms1184: The olivetan Gradual. Gradual. General Collection, Beinecke Rare Book and Manuscript Library, Yale University.
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Knust, Jennifer, and Tommy Wasserman. "Earth Accuses Earth: Tracing What Jesus Wrote on the Ground." Harvard Theological Review 103, no. 4 (October 2010): 407–46. http://dx.doi.org/10.1017/s0017816010000799.

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The story of the woman taken in adultery (John 7:53–8:11) has a long, complex history. Well-known in the Latin West, the story was neglected but not forgotten in the East. Incorporated within Late Antique and Early Medieval Gospel manuscripts, depicted in Christian art, East and West, and included within the developing liturgies of Rome and Constantinople, the passage has fascinated interpreters for centuries despite irregularities in its transmission.1 Throughout this long history, one narrative detail has been of particular interest: the content and significance of Jesus— writing. Discussed in sermons, elaborated in manuscripts, and depicted in magnificent illuminations, Jesus— writing has inspired interpreters at least since the fourth century, when Ambrose of Milan first mentioned it. Offering his opinion on the propriety of capital punishment, the bishop turned to the pericope in order to argue that Christians do well to advocate on behalf of the condemned since, by doing so, they imitate the mercy of Christ. Nevertheless, he averred, the imposition of capital punishment remains an option for Christian rulers and judges. After all, God also judges and condemns, as Christ showed when, responding to the men questioning him and accusing the adulteress, he wrote twice on the ground. Demonstrating that “the Jews were condemned by both testaments,” Christ bent over and wrote “with the finger with which he had written the law,” or so the bishop claimed.2 Ambrose offered a further conjecture in a subsequent letter: Jesus wrote “earth, earth, write that these men have been disowned,” a saying he attributes to Jeremiah (compare Jer 22:29),3. As Jeremiah also explains, “Those who have been disowned by their Father are written on the ground,” but the names of Christians are written in heaven.4
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Belcher, Kimberly Hope. "Ritual Systems, Ritualized Bodies, and the Laws of Liturgical Development." Studia Liturgica 49, no. 1 (March 2019): 89–110. http://dx.doi.org/10.1177/0039320718808702.

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The “laws” of comparative liturgical development (Baumstark, Taft) are derived from pre-modern liturgical texts and the findings of early biology and linguistics. Yet Christian liturgy is not an organically evolving species; it is a ritual system, a cultural, political, self-regulating, self-reproducing set of rites that are used to interpret and correct one another. Focusing on the reception of new practices by practiced communities, a performance theory approach spotlights the systemic interrelationships of rites and the ritual habitus of human bodies. A ritual system makes particular meanings seem natural, permitting some new liturgical developments, impeding others. Ritualized bodies constrain rapid changes, while the entrance of bodies ritualized in a different system changes the environment, leading some to attempt to reinforce the status quo. Technologies for passing on liturgies are developed and used when a crisis demands change or imperils valued practice. Accounting for differences in liturgical recording, early and medieval liturgical reception may inform our understanding of the colonial expansion of liturgy, when technologies for transmitting liturgical rites were brought to bear on bodies ritualized in indigenous systems of the Americas, Africa, and Asia. Performative evidence from the colonial context may in turn help interpret ambiguous sources from earlier periods.
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Dissertations / Theses on the topic "Liturgies, Early Christian"

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Burton-Edwards, Taylor W. "The teaching of peace in early Christian liturgies." Theological Research Exchange Network (TREN), 1997. http://www.tren.com/search.cfm?p011-0065.

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Hainsworth, John. "The force of the mystery anamnesis and exegesis in Peri Pascha /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Heimbigner, Kent A. "The relation of the celebration of the Lord's Supper to the office of the holy ministry [an examination of the scriptural doctrine, selected liturgical writings of the church in the first four centuries, and the primary liturgies of each major liturgical family] /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Van, Der Watt Louis. "Die vroeg-christelike erediens en die Kyre Eleison : 'n historiese en liturgiese studie." Thesis, Stellenbosch : Stellenbosch University, 2011. http://hdl.handle.net/10019.1/17850.

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Thesis (MMus (Music))--Stellenbosch University, 2012.
ENGLISH ABSTRACT: The essential embodiment of the Catholic and Orthodox religious and liturgical traditions is the celebration of the Mass. The Kyrie eleison is the opening part of this Mass celebration. The Kyrie eleison is also an element within the Catholic and Orthodox Office. In the respective Protestant and reformed traditions, the Kyrie eleison figures to a lesser extent, as is the case in the Lutheran tradition, or not at all, as is especially the case in the Afrikaans-speaking reformed denominations in South Africa. At most, the exposure to the Kyrie eleison, by any member of a church of Afrikaans-speaking and reformed persuasion, is confined to the concert hall, in which context the Kyrie presents itself in an alien guise, having been uprooted from its liturgical context which is a co-determinant in the transfer of the meaning of the text of the Kyrie to the listener. This study is an essay to convey the importance of the context of the Kyrie with regard to a successful process of communication between the performance of the Kyrie and the decoding of its message by the listener. It is an attempt to focus, via narrowing concentric circles, on the genesis of the Kyrie, from its antecedents in the Jewish religious tradition, via its manifestations in early Christan cult and chant, to its codification during the pontificate of Gregory the Great. In conclusion, the suggestion is mooted that there is an obligation devolving on the performers of the Kyrie eleison within a non-liturgical context to communicate the meaning of the Kyrie, even in its alien guise, to the audience as receivers of the text, thereby achieving a successful transaction in the process of communication.
AFRIKAANSE OPSOMMING: Die sentrale beliggaming van die Katolieke en Ortodokse liturgies-religieuse tradisies is die viering van die Mis. Die Kyrie eleison is die openingsdeel van hierdie Misviering. Die Kyrie eleison is verder ook ‘n element in die Katolieke en Ortodokse Officium. In die verskillende Protestantse liturgiese tradisies figureer die Kyrie eleison in ‘n mindere mate, soos in die Lutherse tradisie, of glad nie, soos wat spesifiek die geval in die Afrikaanssprekende gereformeerde tradisie is. ‘n Afrikaanssprekende lidmaat van gereformeerde oortuiging se belewing van die Kyrie is, indien hoegenaamd, meestal beperk tot die aanhoor daarvan in ‘n konsertsituasie, waarbinne die Kyrie homself in ‘n ontheemde gedaante aan die luisteraar voordoen omdat dit ontwortel is uit sy liturgiese konteks wat medebepalend vir die betekenisoordrag van die teks van die Kyrie is. Hierdie studie is ‘n poging om die belang van die konteks van die Kyrie met betrekking tot ‘n suksesvolle kommunikasietransaksie tussen die uitvoer van die Kyrie en die dekodering van die boodskap daarvan deur die Afrikaanssprekende gereformeerde luisteraar, na vore te bring. Die ondersoek is hoofsaaklik daarmee gemoeid om die liturgiese ontstaans- en vroeë bestaansgeskiedenis van die Kyrie deur middel van ‘n konsentries nouer-wordende fokus in oënskou te neem, vanaf sy antesedente in die Joodse kultus, via sy presedente in die vroeg-Christelike kultus en cantus, tot die kodifisering daarvan tydens die pontifikaat van Gregorius die Grote. Ten slotte word aangevoer dat daar selfs in ‘n konsertsituasie ‘n onus op die uitvoerendes rus om die Kyrie, ook in sy ontheemde gestalte binne ‘n nie-liturgiese konteks, vir die luisteraar tot spreke te bring.
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Rumsey, Patricia. "Sacred time in early Christian Ireland : the Nauigatio and the Céli Dé in dialogue to explore the theologies of time and the liturgy of the hours in pre-Viking Ireland." Thesis, University of Wales Trinity Saint David, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683216.

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Yatskaya, Svetlana. "Music and liturgy in early Christianity." Diss., 2001. http://hdl.handle.net/10500/1119.

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The goal for this dissertation was to research the music in liturgy and daily life of early Christians (of the first two centuries AD) and to reveal the main factors affecting the fornation of music and liturgy in the early church. Therefore the music backgrounds of the early Christians (the Jewish and Hellenistic music cultures) together with the evidences from early Christian literature (New Testament and some of the Church Fathers) have been examined. On the strength of the investigations done, the author concludes that Christianity inherited musical traditions first of all from Judaism, and later on, as it was extended to the entire Roman Empire, it was influenced by Hellenism as well. Consequently, there was not a united form of worship in early Christian church, and from the very beginning the music of different communities could vary depending on their cultural backgrounds.Thus, music life of Jewish Christianity differed from the churches consisting mainly of Christians from the Gentiles.
Cristian Spirituality, Church History and Missiology
M. Th. (New Testament)
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Books on the topic "Liturgies, Early Christian"

1

Volp, Rainer. Liturgik: Die Kunst, Gott zu feiern. Gütersloh, Allemagne: Gütersloher Verlagshaus Gerd Mohn, 1992.

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Reimund, Haas, Jüstel Reinhard, and Schröer Alois, eds. Kirche und Frömmigkeit in Westfalen: Gedenkschrift für Alois Schröer. Münster: Aschendorff, 2002.

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Thibaut, Jean-Baptiste. La liturgie romaine [microform]: La liturgie primitive et le grand Hallel ; liturgie romaine grecque ; liturgie romano-africaine ; liturgie romaine latine. Doetinchem, Holland: Microlibrary Slangenbury Abbey, 1987.

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Sarapion. The sacramentary of Sarapion ofThmuis: A text for students, with introduction, translation, and commentary. Nottingham: Grove, 1993.

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Stoop, J. A. A. A., ed. Die Klementynse liturgie. Pretoria: Universiteit van Suid-Afrika, 1992.

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Semaine d'études liturgiques (39th 1992 Paris, France). Mystagogie, pensée liturgique d'aujourd'hui et liturgie ancienne: Conférences Saint-Serge, XXXIXe Semaine d'études liturgiques, Paris 30 juin-3 juillet 1992. Roma: C.L.V.-Edizioni liturgiche, 1993.

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Hammond, C. E. Antient liturgies: Being a reprint of the texts, either original or translated, of the most representative liturgies of the church, from various sources. Piscataway, N.J: Gorgias Press, 2004.

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Carroll, Thomas K. Liturgical practice in the fathers. Wilmington, Delaware: Michael Glazier, 1988.

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Ruffini, Eliseo. " Mysterion "e' sacramentum": La sacramentalità negli scritti dei padri e nei testi liturgici primitivi. Bologna: EDB, 1987.

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Cabrera, Enrique Bermejo. La proclamación de la escritura en la liturgia de Jerusalén: Estudio terminológico del "Itinerarium Egeriae". Jerusalem: Franciscan Printing Press, 1993.

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Book chapters on the topic "Liturgies, Early Christian"

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Stuhlman, Byron D. "A NewLook At The Theology Of The Pastoral Offices." In Ecumenical Theology In Worship, Doctrine, And Life, 81–94. Oxford University PressNew York, NY, 2000. http://dx.doi.org/10.1093/oso/9780195131369.003.0008.

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Abstract In the early Christian centuries, the Church developed a liturgical theology of its principal rites of worship ( the eucharist, the rites of initiation, and the daily office). All of these liturgies found their meaning in the paschal mystery. But toward the end of the Christian antiquity, the theology of the paschal mystery began to be displaced by the theology of the sacraments.
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Ashbrook Harvey, Susan. "Guiding Grief: Liturgical Poetry and Ritual Lamentation in Early Byzantium." In Greek Laughter and Tears. Edinburgh University Press, 2017. http://dx.doi.org/10.3366/edinburgh/9781474403795.003.0012.

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Early Byzantine church leaders regularly admonished against grief as a Christian response to death. Yet, mourning practices continued unabated, and church leaders also participated in the lavish mourning that attended the funerals of beloved church figures, whether bishops or holy men or women. Amidst such contradictory discourses, liturgical piety appears to have provided a constructive manner of engaging grief and negotiating such tensions. Early Byzantine liturgies in both Greek and Syriac abound in hymns and homilies that retold biblical stories in dramatic fashion. Often, these included searing depictions of anguish, grief, and lamentation over loss or death for biblical characters. The accounts show strong similarities with traditions from classical drama, with imagined speeches as well as dramatic narrative that linger closely on postures, gestures, and lyrical expressions of sorrow. This chapter argues that these presentations took on particular social significance in the context of liturgical setting and performance. Embedded within liturgy itself as an overarching narrative, such stories took on resolution within a higher process of grief turned to restoration. Biblical tragedy, articulated in homilies and hymns, offered congregations typological expressions of their own sorrows, even as people were ritually guided from bereavement to consolation.
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Watson, Duane F. "1 Peter." In The Oxford Handbook of Hebrews and the Catholic Epistles, 231–44. Oxford University Press, 2024. http://dx.doi.org/10.1093/oxfordhb/9780190904333.013.22.

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Abstract This essay surveys critical issues in the current study of 1 Peter, including its authorship, date of composition, place of writing, ethnic background and social status of its recipients, occasion and purpose of its writing, use of tradition and Scripture, and theology. It was written by either the Apostle Peter or a pseudonymous author, the date of composition being either the mid-60s if the former, or later if the latter. It was written in Rome, and the recipients are Jewish or Gentile, resident foreigners of the diaspora (either literally or metaphorically in the eyes of God; 1 Pet 1:1). The letter describes either verbal or physical, unofficial or official persecution, and may be advising accommodation and/or creating an alternative worldview to cope with the persecution. Intertextual connections with the Pauline Epistles, including Romans, Ephesians, Galatians, and 2 Corinthians, can be detected. Early Christian tradition formulated in exhortation, kerygmatic formulas, hymns and creeds, liturgies, and catechetical instruction is also incorporated in the letter. The theology and ethics of the letter are integral to the author’s suggested response to the situation. In particular, the presentation of Jesus Christ as a model of suffering and the wider perspective offered by the purposes of God are central to his theological and hortatory program.
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Superson, Jarosław. "Misterium znaku krzyża w pierwszych wiekach chrześcijaństwa. Studium historyczno-liturgiczne." In Liturgia szczytem i źródłem formacji, 269–85. Uniwersytet Papieski Jana Pawła II w Krakowie Wydawnictwo Naukowe, 2023. http://dx.doi.org/10.15633/9788383700038.16.

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Man has used the sign of the cross for a few thousand years now, ascribing various symbolism to it. The crucifixion of Jesus Christ and Christ’s passion on the cross made Judeo-Christians propagate the idea of the role of Christ’s offering in God’s overall plan of salvation. The aim of the present article is to introduce the reader, based on liturgical and patristic sources, to the beginning and the process of ancient Christians’ adoption of the sign of the cross, their development of symbolic thoughts about the cross and their early practice of drawing the sign of the cross on the body outside the liturgy and during its celebration. The methodology employed for the purpose of this article involves the historical-genetic and comparative method.
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Wainwright, Geoffrey. "“Bible and Liturgy”: Danielou’s Work Revisited." In Worship with One Accord, 35–44. Oxford University PressNew York, NY, 1997. http://dx.doi.org/10.1093/oso/9780195116106.003.0003.

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Abstract IF ONE WERE TO NAME JEAN DANIEWU1S ACADEMIC DISCIPLINE, IT WOULD probably be patristics. As a patrologist, he recalled attention, by his monographic studies, to those fertile if eccentric giants, Origen and Gregory of Nyssa. As a historian of dogma, he recounted the development of Christian doctrine and thought in a way that did greater justice to semitic strands in the early church (Jewish and Syrian), without neglecting the more familiar currents in the Greek and Latin areas. Yet Danielou was no narrow student of the Fathers and the councils of the first centuries. In his many writings he brought together a number of academic disciplines and ecclesiastical movements that coalesced in the 1940s, 50s and early 60s to provide, as it turned out, the intellectual foundations for the Second Vatican Council. Besides his patristic interests, Danielou drew on and contributed to biblical theology, liturgics, ecclesiology, and ecumenism. How “deliberately” ecumenical Danielou himself was, I (as a Protestant) do not know; but certainly his work benefited from, and helped to shape, the convergence that developed among Catholics, Orthodox, and classical Protestants in matters of Scripture and Tradition in those years, and which has made possible the continuing serious doctrinal efforts in the various interconfessional bilateral dialogues since Vatican II and in the multilateral context of Faith and Order (for example, Baptism, Eucharist and Ministry and Towards the Common Expression of the Apostolic Faith Today).
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